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Like symmetry and asymmetry, Yin and Yang, brightness and darkness, the Form Realm and the Formless Realm, existence and non-existence, these concepts coexist simultaneously. Within Yin lies Yang, and within Yang lies Yin. Within symmetry exists asymmetry, and within asymmetry exists symmetry. It is precisely because of asymmetry that symmetry arises; likewise, it is precisely because of symmetry that asymmetry arises. Symmetry and asymmetry are essentially "one divided into two" and "two united as one." Take brightness and darkness as another example: when the ancients discussed visible matter (Ming Wuzhi), they were already aware of the existence of dark matter (An Wuzhi). When they became aware of or observed a world composed of visible matter, they simultaneously became aware of or observed a contrasting world composed of dark matter. The cognitive process from symmetry to asymmetry, and from the world of visible matter to the world of dark matter, occurs simultaneously. It is not the case that after recognizing symmetry and visible matter, one must undergo a considerable period before subsequently recognizing asymmetry and the world of dark matter. In traditional scholarship, there is no such lagging process. However, reviewing the development trajectory of modern science, prior to Professor Chen-Ning Yang and Professor Tsung-Dao Lee's discovery of parity non-conservation (i.e., the principle of asymmetry), there was a long period dominated by parity conservation (i.e., the principle of symmetry). During such a period, there was evidently a vacuum and misconception regarding the understanding of the principle of asymmetry. Judgments made based on this single dominant principle inevitably carried significant bias. Furthermore, regarding the study of visible and dark matter, in the past, the scientific community focused solely on the level of visible matter, remaining largely ignorant of the level of dark matter. It was not until the late 20th century that scientists seemed to awaken from a dream, suddenly realizing that beyond visible matter, there exists dark matter—a dimension previously unacknowledged and awaiting recognition. Does the conceptual system of traditional culture possess a development process similar to that of modern science? Does it have similar vacuums and misconceptions? It does not! This is the fundamental reason why we refer to it as "perfect." From traditional culture and these concepts within Traditional Chinese Medicine (TCM), we deeply feel that the contribution of traditional TCM to humanity should not be limited merely to disease treatment. Since ancient times, physicians have been evaluated in three tiers: inferior physicians treat diseases, average physicians treat people, and superior physicians govern states. We clearly understand the meaning of "treating diseases"; "treating people" relates to human psychology, beliefs, and self-cultivation; then what about "governing states"? The meaning of "governing states" should be broad. As physicians, we should fully excavate these perfect concepts inherent in TCM and traditional culture, and present them to the world and to modern science through contemporary modes of expression. If modern science can face these traditional concepts with a grounded mindset and extract their essence to the fullest extent, I believe that the long-standing conceptual vacuums and misconceptions mentioned above could be largely avoided. How to introduce tradition truthfully to modernity, and how to enable tradition to serve modernity in a multi-layered and comprehensive manner—this is my reflection on TCM. *Laozi* (Lao Tzu) left behind five thousand words yet remains ever-relevant; *Shanghan Lun* (Treatise on Cold Pathogenic Diseases) comprises little more than ten thousand words. Yet I have ramblingly expounded upon a single thought for over three hundred thousand words. The difference between the sage and the ordinary person is evident at a glance. Such an endeavor consumes others' efforts and time; for what purpose? Let me borrow an ancient poem to explain: "The cypress before Zhaozhou's courtyard, the pines behind Xiangyan's ridge. Planted for no other use, but to draw forth the clear breeze." I thank my family and all relatives and friends who have silently contributed to the publication of this book! Special thanks go to my workplace, Guangxi College of Traditional Chinese Medicine. For a long time, the college has provided comprehensive support in all aspects; due to this support, the writing and publication of this book proceeded smoothly. While visiting Tsinghua University, I completed this work, likely benefiting from the spiritual aura of Shui Mu Qing Hua (Tsinghua University). This is recorded.

October 10, 2002, Wu Hour (11:00 AM–1:00 PM), Nanning

Postscript: I strongly agree with Professor Chen Yiren's statement that Dr. Liu Lihong indeed possesses an extraordinary passion and dedication to TCM, especially classical TCM. I believe this represents the hope for the future of TCM. The future of our national medicine requires thousands upon thousands of individuals like Dr. Liu Lihong, who devote themselves wholeheartedly to exploring the mysteries of the TCM treasure house. Indeed, to truly master TCM, one must thoroughly comprehend the classics. Currently, many institutions of TCM have changed classic courses to electives out of necessity; this can be attributed to systemic factors. The Physician Qualification Examination tests subjects such as Basic Theory of TCM and Internal Medicine of TCM. It is practically impossible for a student to study both TCM and Western medicine, and to read and comprehend (let alone thoroughly master) the classics within a five-year period. This reflects the contradiction between institutional education systems and the apprenticeship model of TCM education. Under current circumstances, we have not found a good method to resolve this. However, I advocate that classics must be studied diligently at least at the graduate level. I also advocate that after graduating from school and working in hospitals, the study of classic texts should be regarded as an important part of scientific research. Research in TCM does not necessarily have to be experimental research, although experimental research is also necessary. Finally, I would like to say that besides its academic value, Dr. Liu Lihong's book is quite engaging; it is a rare, highly readable good book. One inspiration I gained from this book is that to truly comprehend a classic, one might need to dedicate one's entire life to it.

Wang Naiping, December 2001, Nanning